Sunday, March 27, 2016

Jesus was a preacher of repentance and righteousness. He made known the love God has for us, proclaimed the riches of divine grace, and declared the mercy of God to a guilty world; but at the same time he insisted that without repentance there can be no salvation. (Luke 13:3-5). God sent him out to bless humanity by turning them from their iniquities.

He declared that a leading object of his mission was to call sinners to repentance (Mark 2:17.) To deny the efficacy of repentance would be to render the mission of Jesus useless.

In his Sermon on the Mount, he reflects the character of a practical preacher.

He taught that to do the will of God, and seek to be like Him, is the only way to gain admittance into his kingdom, that the condition of forgiveness is our forgiving others, and that the man who hears his sayings and does them builds on a good foundation. (See Matt. 5, 6 & 7)

He taught that men will be accepted or rejected according to the use they make of the talents entrusted to their care; that when brought to judgment, they will be received to glory, or doomed to punishment, according to their works (Chapter 25).

Throughout his ministry he taught men to expect salvation, and every blessing, on the ground of the love, mercy and favor of God, solely on the terms of repentance and obedience to the Gospel.

He represented God as accepting penitent sinners, on the ground of his free mercy, just as a compassionate father would his offending child when he saw him turn from his folly. (Luke 15:11-32)

The Gospel is undoubtedly a system of divine mercy and grace, but in this system, conditions are certainly understood. The conditions are repentance, faith, and obedience. Without a compliance with these conditions sinners cannot be saved.

We therefore have redemption in Jesus as we have it in his Gospel: he came and revealed it, he lost his life in making it known, he is appointed by the Father to dispense it, and we enjoy it so long as we conform to his teaching and example, so that we should not henceforth live to ourselves, in the gratification of our passions and desires, but to him, in obedience to his Gospel, and in the imitation of his example – especially of that generous love which he manifested in laying down his life for the good of men. (John 15:13)

Jesus showed no cowardice in his suffering. Throughout, with firmness, he resigned himself to the will of his Father. (Luke 22:42) Had his feelings of pain and sorrow been less exquisite, his piety, his virtue, his patience had been less perfect, had he not felt so deeply, he would have been less suited to be our example in bearing suffering.

He can be an example to us only so far as he was like us in nature, state and circumstances, or as we are capable of becoming like him. Had he never suffered he could not have been an example to us in suffering. Had he not died, he could not have been an example to us in dying.

Had he not perfectly obeyed he could not have been an example of perfect obedience. But now by his death, his character is perfected, his qualifications are completed, his testimony is finished, his obedience is tried and, found perfect, he received a glorious reward, and we have a suitable and perfect example of every excellence attainable by us.(Adapted from the writings of Rev. Noah Worcester, 1805)

Sunday, March 20, 2016

If Jesus was a student in a typical American classroom, what grade do you think he would get from his teacher?

I think most people would correctly assume he'd get an A+, and that’s exactly right. His life, example and teachings are the perfect model we can follow for us to know the perfection God wishes us to have, and if the 'grade' is an analogy representing that life, he'd definitely get that perfect grade.

Now, using the same analogy, what do you think everyone else in his class would receive as a grade? That's a more difficult question. But if the analogy of perfection is used, many would rate humanity (the "others' in the class) rather low.

Many evangelical and mainline Christian ministers, in fact, would automatically give everyone else an "F" – a totally failing grade. Why is that? Because for some theologians and ministers, they need all of us to be seen as complete failures, in order to make Jesus seem "more perfect."

But that isn't our experience. Some people in classrooms, as in life, earn Cs, Bs, D pluses and yes, even Fs – failing grades. Most of us remain average unless we receive instruction that raises us up higher. And Jesus needs no one's failure to make his perfection shine any brighter.

But the analogy hints at a more disturbing doctrine that many mainstream Christian ministers are teaching their flocks. They believe we ENTER life as "Fs" or complete and utter failures, even before we enter the "school" of life, first as children, then as adults.

This isn't how classrooms or grades or schools work. This isn't how life works. And it’s not how the Good News, Jesus, God, or eternal salvation works. It is instead a FALSE belief based on false premises and false theology. It’s wrong, even though it’s widely taught and believed.

So how does our class really stand? Because Jesus is our brother, and fellow 'classmate,' we actually can do VERY WELL.

The Good News is that Jesus, with his perfect A+, turns to us and "tutors" the rest of the class in how our God wishes us to live. Jesus offers to us his lessons, his experiences, and his life as one who lived in perfect harmony with God, our Father and Jesus' Father.

He calls us to do exactly as he did: to be perfect and holy, just as God is holy. And tells us we, too, can do it!

Jesus becomes not the only one in class who succeeds, but one who seeks to help everyone in the class succeed and be better students of God's moral will for our lives: serving others, loving God with all we have, and shedding bad habits that keep us isolated from others and from our Creator.

The Bible teaches frequently, especially in the teachings of Jesus, that we'll be judged by God only by the performance of our DEEDS, after we repent for our past misdeeds and vow to do what is good and right. That doesn't mean we all earn "A+" grades without listening to the tutor; or that we, without effort, can instantly earn As, Bs or Cs in the classroom of God.

Nor does it mean we can neglect to seek the further moral strength and wisdom we may obtain from God’s Spirit to better equip us for learning in life's classroom.

But with Jesus as our ‘tutor,’ we achieve more than we can by not following him or (worse) by not making ANY effort – hoping instead that we’ll get there by simply “admiring” the most perfect student in the class.

God has chosen Jesus to be our example, and by seeking to follow him, we may become better than we could ever become on our own. Let’s make him our Tutor, teacher and Master and become what God wants us to be!

Sunday, March 13, 2016

There is no truth more clearly taught in in the scriptures than this: that God will render to every man according to his deeds. The scriptures contain scores of passages which teach us that God will bring every work into judgement, whether it be good or whether it be evil.

Being accountable to God for our actions, those who set His laws at defiance are justly deserving of a punishment, and can be sure of their reward.

In relation to the native characters of human beings, we all came into the world pure; that is, free from any innate depravity, and are born into the world without a moral character; we neither possess any positive virtue, nor actual vice; but we inherit a nature which is capable of both. We cannot believe a God of infinite mercy would bring His own offspring into being under a load of hereditary guilt.

We also cannot admit that infants in all ages are "liable to the pains of hell forever," in consequence of the sin of our first parents – a sin committed without their knowledge or agency, and thousands of years before they had a being.

The scriptures teach us that infants are free from moral defilement. Our Savior took up little children in his arms and blessed them, and pronounced them heirs of his kingdom. But if they had been totally depraved, filled with all that is evil, would he have taken them up in his arms and blessed them? Had they been embryos of hell, as they are frequently represented, Jesus would not have pronounced them heirs of his kingdom. Again, our Master says, “Unless you change and become like little children, you will never enter the kingdom of heaven." (Matt. 18:3)

With these, and several other passages before us, we are constrained to believe that we are born into the world pure. The doctrine of imputation appears to be cruelly unjust. Every man is accountable for himself, and for himself alone. The scriptures assure us that, "the father shall not bear the iniquity of the son, nor the son the iniquity of the father." (Ezek. 18:20)

Such passages entirely destroy the doctrine of imputation. All who arrive at years of understanding are depraved in some degree, but their depravity is of their own making.

How is it possible to transfer the guilt of Adam's sin to me? I cannot be criminal, unless I have a consciousness of committing the act, and I cannot have this consciousness of committing the act, unless I have in fact committed it; and if I have in fact committed the sin, it ceases to be Adam's, and becomes my own.

The doctrine of total depravity appears to impeach both the wisdom and goodness of the Deity. If we are the subjects of this total corruption, the revelation which God has given us would be useless. If God requires all to love him, was it wise of Him to give us a nature which would forever prevent our compliance?

The scriptures assure that God will punish sin. But does it not infringe upon His goodness to say He will punish us for our sins which the nature He gave us compels us to perform?

There is no truth more sacred than this: that we are accountable for our actions, just as far as we have an ability to perform our duty, and no farther. Whenever you limit our ability to do good, there our accountability ceases.

We must contend for moral virtue. I object to the contemptuous manner in which some speak of morality. Some denounce moral excellence as "dry morality," and insinuate that it is akin to infidelity. If moral goodness is the fruit of infidelity, then give us infidelity in preference to that Christianity which teaches us to slight virtuous actions.

We may perform good actions from bad motives. In such a case, there is no moral worth in such an act. But if we perform good actions from benevolent motives, they are in the exercise of practical Christianity. Whoever does to others as they desire them to do to him, obeys the requirement of the religion of Jesus.

"Religion that is pure and undefiled before God, the Father," (James 1:27) consists in gratitude to God, good will to others, and watchfulness over our own conduct.

If we do not exercise charity one to another; if we do not deal justly with our fellow creatures, our religion is of a spurious kind. As Christians, it is our duty to correct our own faults, rather than point out those of others.

We should so favor excellence of character, so that all preaching ought to be directed to this one object, namely, to make people better. Religion in theory should not be valued as much as in practice. Further, religion has no value unless it effects the conduct and renders people virtuous and good. Not that theoretical religion doesn’t have worth, but its value lies entirely in its influence upon the mind and the heart.

That system of doctrines which does not exert an influence over the person is useless. Every scheme, therefore, which is made up of cold speculations which cannot warm the affections, or of inexplicable mysteries which no mortal can comprehend, is not worth professing.

Sunday, March 6, 2016

“And when you pray, do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words. Do not be like them, for your Father knows what you need before you ask Him.” (Matt. 6:7-8)

The reasonableness of our worship, and of prayer to God, prompts us most naturally to look to Him Who made us, in the fitness of acknowledging His continual favors, and the assurance we have that He is present with us.

God attends to and directs those who seek to recommend themselves to Him in the best way they are able.

The power, wisdom and goodness displayed in bringing us into being, and the various ways and methods to make it happy to us, are a just foundation for this our application to our Maker.

Nor can He ever be absent from us, so as not to hear and attend to us. For the same divine energy by which he first made us and all nature is necessary to support us in being. We cannot divest ourselves of the idea that His continual presence is with us.

We need never fear our being overlooked or disregarded by God. Our attention indeed can only be fixed on one object at once, and we are soon disturbed and perplexed with a multiplicity of affairs. But, as the sacred writer speaks, “Yahweh’s eyes are everywhere, keeping watch on the evil and the good.” (Prov. 15:3)

These natural grounds of the duty of prayer and thanksgiving to God appear plain and obvious, and afford much satisfaction to the pious mind.

Nevertheless it is a great privilege, that we have the express encouragement from God to offer up our prayers to Him, which He has given us by holy men, His prophets; and last of all by our Savior, Jesus.

And in that part of our Master’s sermon which is before us, he is giving some cautions to his followers concerning this duty, and directing them how to perform it in the way most acceptable to God and useful to themselves.

After severely condemning many in those days, who, by their holy outward appearance of great devotion, sought to impose on the world that they were better and more to be trusted than others, to serve their private ends of gain and ambition.

Jesus’ words are a caution to those who thought they were religious because of the frequency and length of their prayers, or who thought so poorly of their Maker, as if He, the all-knowing God, needed to be told often about their needs, as if He had forgotten them!

Our prayers and thanks to Him are not needed for any information or satisfaction that He can derive from them, they are in the highest degree serviceable to ourselves, and therefore are fitly and most kindly enjoined by Him who seeks our good.

Everything in us, good or bad, is the effect of habit. To keep up a due sense of God, it is necessary to think of Him frequently, to bring Him, His goodness, His greatness, freshly to our minds. And this is done most effectually in prayer, which puts us into His presence.

To pray with any degree of fervor or earnestness, one must have some persuasion that it will be of service to him to procure what he prays for.

The Scriptures therefore uniformly represent Almighty God as listening to the prayers of human beings, and disposed to bestow upon them everything they ask that is good for them.

However, as we ourselves are creatures so shortsighted and unknowing what might be good for us, and our heavenly Father, who is ever most kindly disposed toward us, as our Master here tells us, knows what things we have need of before we ask him, we should never pray for anything but only so far as His wisdom may see it best for us.

The great subject of our prayers to God undoubtedly ought always to be for our virtuous improvement, and to be assisted to do his will in all things, and that we may be assisted in watching over ourselves where we are most likely to fall; giving us such a great love of wisdom and goodness it will keep us above the narrow gratifications of our appetites and every unlawful desire, and make all the temptations of the world lose their power over us.

The great end of prayer is to bring us to live under a habitual sense of the divine presence, with which it will be impossible for any to live or continue in any known evil or dishonest practice.

Far from interrupting or taking us away from our worldly pursuits, prayer furnishes us with a greater ability to go through the necessary duties of life, and spread continual comfort, cheerfulness, and joy all around us.